In light of the authentic hadith: (Gold for gold, and silver for silver, hand to hand, and equal in measure), and so on, is taking an increase in exchange for the manufacturing of gold
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The questioner : In light of the authentic hadith: Sunan al-Bayhaqi 5:115 and so on, is taking an increase in exchange for the manufacturing of some gold considered riba (usury or interest)?
The Shaykh : Regarding manufacturing, if the gold piece is already made and placed on a precise scale, so the price of the gold is, for example, ten dinars, and he adds to this price, for example, one dinar as the fee for manufacturing, as I said, this is not permissible. That is, the jewelry in reality is valued by the value of its weight in gold. But what is permissible, and this is what those afflicted with the manufacturing and crafting of gold must deal with, is to have a few models of specific shapes at his shop, but of a weight that does not cost him much. Then the customer comes and chooses a shape from these shapes with a weight that he determines according to, of course, his material means, his poverty, or his wealth. He says, for example: "I want this shape to weigh ten mithqals." The price of the ten mithqals in gold is known. How much do you want for its fee? The shape may take a lot of time and prolonged effort, or the matter may be the opposite, so the manufacturing fee varies from one shape or form to another. This is what is permissible. And resulting from this is a return to the first scenario: Zayd or Zaynab came and agreed with the goldsmith to make a specific piece of jewelry of a specific weight, the price of which in gold is known, and the fee was agreed upon with this maker. After many years, whether long or short, this piece of jewelry returned to the goldsmith. The goldsmith is not allowed to buy this jewelry except for the same price he sold it to Zayd or Zaynab for. Why? Because it is not permissible for him to pay the price of manufacturing, just as it is not permissible for him to take the price of manufacturing for something already made. Is that clear? This is how Islamic craftsmanship must be. But, unfortunately, today there is no difference between Islamic craftsmanship and non-Islamic craftsmanship. This is the first question.
Other than that?
Gold for gold, and silver for silver; hand to hand, and equal in measure
الذهب بالذهب ، والفضة بالفضة ؛ يدًا بيد ، ومثلًا بمثلThe Shaykh : Regarding manufacturing, if the gold piece is already made and placed on a precise scale, so the price of the gold is, for example, ten dinars, and he adds to this price, for example, one dinar as the fee for manufacturing, as I said, this is not permissible. That is, the jewelry in reality is valued by the value of its weight in gold. But what is permissible, and this is what those afflicted with the manufacturing and crafting of gold must deal with, is to have a few models of specific shapes at his shop, but of a weight that does not cost him much. Then the customer comes and chooses a shape from these shapes with a weight that he determines according to, of course, his material means, his poverty, or his wealth. He says, for example: "I want this shape to weigh ten mithqals." The price of the ten mithqals in gold is known. How much do you want for its fee? The shape may take a lot of time and prolonged effort, or the matter may be the opposite, so the manufacturing fee varies from one shape or form to another. This is what is permissible. And resulting from this is a return to the first scenario: Zayd or Zaynab came and agreed with the goldsmith to make a specific piece of jewelry of a specific weight, the price of which in gold is known, and the fee was agreed upon with this maker. After many years, whether long or short, this piece of jewelry returned to the goldsmith. The goldsmith is not allowed to buy this jewelry except for the same price he sold it to Zayd or Zaynab for. Why? Because it is not permissible for him to pay the price of manufacturing, just as it is not permissible for him to take the price of manufacturing for something already made. Is that clear? This is how Islamic craftsmanship must be. But, unfortunately, today there is no difference between Islamic craftsmanship and non-Islamic craftsmanship. This is the first question.
Other than that?
Source
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